Shab-e Yalda - شب یلدا - Yalda History and Traditions in Iran

Yalda, a Syric word imported into the Persian language by the Syric
Christians means birth (tavalud and melaad are from the same origin). It is
a relatively recent arrival and it is refereed to the "Shab e Cheleh
Festival" a celebration of Winter Solstice on December 21st. Forty days
before the next major Persian festival "Jashn e Sadeh" this night has been
celebrated in countless cultures for thousands of years. The ancient Roman
festivals of Saturnalia (God of Agriculture, Saturn) and Sol Invicta (Sun
God) are amongst the best known in the Western world.

In most ancient cultures, including Persia, the start of the solar year has
been marked to celebrate the victory of light over darkness and the renewal
of the Sun. For instance, Egyptians, four thousand years ago celebrated the
rebirth of the sun at this time of the year. They set the length of the
festival at 12 days, to reflect the 12 divisions in their sun calendar. They
decorated with greenery, using palms with 12 shoots as a symbol of the
completed year, since a palm was thought to put forth a shoot each month.

The Persians adopted their annual renewal festival from the Babylonians and
incorporated it into the rituals of their own Zoroastrian religion. The last
day of the Persian month Azar is the longest night of the year, when the
forces of Ahriman are assumed to be at the peak of their strength. While the
next day, the first day of the month "Day" known as "khoram rooz" or "khore
rooz" (the day of sun) belongs to Ahura Mazda, the Lord of Wisdom. Since the
days are getting longer and the nights shorter, this day marks the victory
of Sun over the darkness. The occasion was celebrated in the festival of
"Daygan" dedicated to Ahura Mazda, on the first day of the month "Day"

Fires would be burnt all night to ensure the defeat of the forces of
Ahriman. There would be feasts, acts of charity and a number of deities were
honored and prayers performed to ensure the total victory of sun that was
essential for the protection of winter crops. There would be prayers to
Mithra (Mehr) and feasts in his honor, since Mithra is the Eyzad responsible
for protecting "the light of the early morning" known as "Havangah" It was
also assumed that Ahura Mazda would grant people's wishes, specially those
with no offspring had the hope to be blessed with children if performed all
rites on this occasion.

One of the themes of the festival was the temporary subversion of order.
Masters and servants reversed roles. The king dressed in white would change
place with ordinary people. A mock king was crowned and masquerades spilled
into the streets. As the old year died, rules of ordinary living were
relaxed. This tradition persisted till Sassanian period, and is mentioned by
Biruni and others in their recordings of pre-Islamic rituals and festivals.
Its' origin goes back to the Babylonian New Year celebration. These people
believed the first creation was order that came out of chaos. To appreciate
and celebrate the first creation they had a festival and all roles were
reversed. Disorder and chaos ruled for a day and eventually order was
restored and succeeded at the end of the festival.

The Egyptian and Persian traditions merged in ancient Rome, in a festival to
the ancient god of seedtime, Saturn. The Romans exchanged gifts, partied and
decorated their homes with greenery. Following the Persian tradition, the
usual order of the year was suspended. Grudges and quarrels forgotten, wars
would be interrupted or postponed. Businesses, courts and schools were
closed. Rich and poor became equal, masters served slaves, and children
headed the family. Cross-dressing and masquerades, merriment of all kinds
prevailed. A mock king, the Lord of Misrule, was crowned. Candles and lamps
chased away the spirits of darkness.

Another related Roman festival celebrated at the same time was dedicated to
Sol Invictus ("the invincible sun" Originally a Syrian deity, this cult
was imported by Emperor Heliogabalus into Rome and Sol was made god of the
state. With the spread of Christianity, Christmas celebration became the
most important Christian festival. In the third century various dates, from
December to April, were celebrated by Christians as Christmas. January 6 was
the most favored day because it was thought to be Jesus' Baptismal day (in
the Greek Orthodox Church this continues to be the day to celebrate
Christmas). In year 350, December 25 was adopted in Rome and gradually
almost the entire Christian Church agreed to that date, which coincided,
with Winter Solstice and the festivals, Sol Invicta and Saturnalia. Many of
the rituals and traditions of the pagan festivals were incorporated into the
Christmas celebration and are still observed today.

It is not clear when and how the world "Yalda" entered the Persian language.
The massive persecution of the early Christians in Rome brought many
Christian refugees into the Sassanin Empire and it is very likely that these
Christians introduced and popularized "Yalda" in Iran. Gradually "Shab e
Yalda" and "Shab e Cheleh" became synonymous and the two are used
interchangeably.

With the conquest of Islam the religious significance of the ancient Persian
festivals was lost. Today "Shab e Cheleh" is merely a social occasion, when
family and friends get together for fun and merriment. Different kinds of
dried fruits, nuts, seeds and fresh winter fruits are consumed. The presence
of dried and fresh fruits is reminiscence of the ancient feasts to celebrate
and pray to the deities to ensure the protection of the winter crops.

The Iranian Jews, who are amongst the oldest inhabitants of the country, in
addition to "Shab e Cheleh" also celebrate the festival of "Illanout" (tree
festival) at around the same time. Their celebration of Illanout is very
similar to Shab e Cheleh celebration. Candles are lit; all varieties of
dried and fresh winter fruits will have to be present. Special meals are
prepared and prayers are performed. There are also very similar festivals in
many parts of Southern Russia that are identical to "Shab e Cheleh" festival
with local variations. Sweet breads are baked in shape of humans and
animals. Bon fires are made; dances are performed that resemble crop
harvesting. Comparison and detailed studies of all these celebrations no
doubt will shed more light on the forgotten aspects of this wonderful and
ancient festival, where merriment was the main theme of the festival. Happy
Shab e Cheleh.
- Courtesy of Massoume Price.

SHAB-E YALDA

Another account of "Shab-e Yalda", "Night of Birth" as the The Eve of the Birth of Mithra, the Sun God

'Shab-e Yalda', celebrated on 21 December, has great significance in the Iranian calendar. It is the eve of the birth of Mithra, the Sun God, who symbolised light, goodness and strength on earth. Shab-e Yalda is a time of joy.

Yalda is a Syriac word meaning birth. Mithra-worshippers used the term 'yalda' specifically with reference to the birth of Mithra. As the longest night of the year, the Eve of Yalda (Shab-e Yalda) is also a turning point, after which the days grow longer. In ancient times it symbolised the triumph of the Sun God over the powers of darkness.

The Cult of the Sun was first introduced to Iran thousands of years ago by migrant Aryans. Mithra, the Sun God remained a potent symbol of worship throughout the following centuries. Centuries later, during the Achaemenid era, Mithra became a principal deity, equal in rank to Ahura Mazda (the god of all goodness) and Anahita (goddess of water and fertility).

In Sasanian times, Zoroastrianism became Iran's official religion, but Mithra's importance remained undiminished. This is evident from the bas-reliefs as Naqsh-e Rustam and Tagh-e Bustan. At Naqsh-e Rustam, Anahita bestows the royal diadem upon Nasri, the Sasanian King. At the investiture of Ardeshir I, Ahura Mazda bestows this diadem to the new King. At Tagh-e Bustan too, Ahura Mazda is again conferring the royal diadem upon Ardeshir II. Mithra is always present as a witness to these ceremonies.

Over the centuries Mithraism spread to Greece and Ancient Rome via Asia Minor, gaining popularity within the ranks of the Roman army. In the 4th century AD as a result of errors made in calculating leap years and dates, the birthday of Mithra was transferred to 25 December. Until then Christ's birthday had been celebrated on 6 January by all branches of the Christian Church. But with the cult of Mithra still popular in Roman Europe, the Christian Church adopted many of the Mithraic rituals and proclaimed 25 December as the official birthday of Christ. Today the Armenian and Eastern Orthodox Churches continue to celebrate 6 January as Christ's birthday.

It was said that Mithra was born out of the light that came from within the Alborz mountains. Ancient Iranians would gather in caves along the mountain range throughout the night to witness this miracle together at dawn. They were known as 'Yar-e Ghar' (Cave Mates). In Iran today, despite of the advent of Islam and Muslim rituals, Shab-e Yalda is still celebrated widely. It is a time when friends and family gather together to eat, drink and read poetry (especially Hafiz) until well after midnight. Fruits and nuts are eaten and pomegranates and watermelons are particularly significant. The red colour in these fruits symbolises the crimson hues of dawn and glow of life, invoking the splendour of Mithra.

Because Shab-e Yalda is the longest and darkest night, it has come to symbolise many things in Persian poetry; separation from a loved one, loneliness and waiting. After Shab-e Yalda a transformation takes place - the waiting is over, light shines and goodness prevails.

' The sight of you each morning is a New Year
Any night of your departure is the eve of Yalda' (Sa'adi)

'With all my pains, there is still the hope of recovery
Like the eve of Yalda, there will finally be an end' (Sa'adi)

The Festival of "Yalda" - Winter Solstice Celebrations/Traditions in Iran

The winter solstice, December 21st or 22nd, is the longest night of the year. For example, this year, on 21st December London (England) will see only seven hours and 49 minutes of daylight. Near the winter solstice, the length of the day changes very slowly, as does the Sun's height in the sky - one of the reasons why the long winter nights seem to go on forever!

In Iran, the winter solstice has been celebrated for centuries and it is called Shab-e yalda, which refers to the birthday or rebirth of the sun. Yalda is a Syriac word and means birth (tavalod and meelaad are from the same origin). The ceremony is traced to the primal concept of Light and Good against Darkness and Evil in the ancient Iranian religion. This night with Evil at its zenith is considered unlucky. The last day of the Persian month of 'Azar' is the longest night of the year. From this day forward, Light triumphs as the days grow longer and give more light. This celebration comes in the Persian month of 'Day', which was also the name of the pre-Zoroastrian creator god (deity). Later he became known as the God of creation and Light, from which we have the English word day (the period of light in 24 hours).

The Persians adopted their annual renewal festival from the Babylonians and incorporated it into the rituals of their own Zoroastrian religion. The occasion was celebrated in the festival of 'Daygan' dedicated to Ahura Mazda, the Lord of Wisdom. Fires would be burnt all night to ensure the defeat of the forces of Ahriman (principle Evil). There would be feasts, acts of charity and a number of deities honoured and prayers performed to ensure the total victory of the sun that was essential for the protection of winter crops. There would be prayers to Mithra (Mehr) and feasts in his honour, since Mithra is the Eyzad (deity) responsible for protecting " the early morning light", known as 'Havangah'. It was also assumed that Ahura Mazda would grant people's wishes.

Early Christians took this very ancient Persian celebration and linked it to Christ's birthday. Today, the date for Christmas has slightly changed, but there are many similarities such as, lighting candles, decorating trees with lights, staying up all night, singing and dancing, eating special foods, paying visits to family and friends, ...

Traditions:

In the evening of Shab-e Yalda bonfires are lit outside, while inside the home, family and friends gather in a night-long vigil around the korsi, a low, square table covered with a thick cloth overhanging on all sides. A brazier with hot coals is placed under the table. In the past, fruit and vegetables were only available in season and the host, usually the oldest in the family, would have carefully saved grapes, honeydew melons, watermelons, pears, oranges, tangerines, apples, and cucumbers. These were then enjoyed by everyone gathered around the korsi, or a fireplace.

On this night, the oldest member of the family says prayers, thanking God for previous year's blessings, and prays for prosperity in the coming year. Then he cuts the melon, and the watermelon and gives everyone a share. The cutting symbolizes the removal of sickness and pain from the family. Snacks are passed around throughout the night: pomegranates with angelica powder (gol-par) and Ajil-e shab-e yalda, a combination of nuts and dried fruits, particularly pumpkin and watermelon seeds and raisins. This mixture of nuts literally means night-grazing; eating nuts is said to lead to prosperity in days to come. More substantial fare for the night's feast include eggplant stew with plain saffron-flavored rice, rice with chicken, thick yogurt, and halva (saffron and carrot brownies). The foods themselves symbolize the balance of the seasons: watermelons and yogurt are eaten as a remedy for the heat of the summer, since these fruits are considered cold, or sardi; and halva is eaten to overcome the cold temperatures of winter, since it is considered hot, or garmi. On into the night of festivities the family keeps the fires burning and the lights glowing to help the sun in its battle against darkness. They recite poetry and play music, tell jokes and stories, until the sun, triumphantly reappears in the morning. - Courtesy of Art Arena, UK